DOCSLIB.ORG

Special Issue on Islam and Buddhism

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Special Issue on Islam and Buddhism I B R B B T Islam and Buddhism Relations from Balkh to Bangkok and Tokyomuwo_1312 177..186 Imtiyaz Yusuf Georgetown University Washington, D.C. On truth’s path, wise is mad, insane is wise. In love’s way, self and other are the same. Having drunk the wine, my love, of being one with you, I find the way to Mecca and Bodhgaya are the same. (Ru¯mı¯, Kulliyya¯t-e Shams-e Tabrı¯zı¯, no. 302) Introduction his is the first time in its ninety-nine year history of publication that The Muslim World journal is dedicating a special issue to the theme of Islam-Buddhism. This Tinitiative highlights the expansion of the journal’s coverage and is a new point of departure in the venture of Islamic Studies, which up until recently, has largely been restricted to relations between adherents of the three Abrahamic faiths. Hopefully, in the near future, this journal will also consider Islam’s relations with the other Asian and African religions. The history of interreligious relations and exchange between Islam and Buddhism extends over their meetings in West, Central, South, Southeast and Far East Asia. This historic exchange dates from the ages of the Silk Road (4 BCE–1400 CE) and the Age of Commerce (1450–1680 CE). The early meetings were followed, in some cases, by conversion to Islam, as in the cases of Central and maritime Southeast Asia. Yet, there remained regions where Buddhism and Islam continued to exist side-by-side, as in the cases of India and mainland Southeast Asia. Buddhism and Islam — History of Relations Since Buddha and Buddhism pay scant attention to the concept of theos — God, it is often remarked that Buddhism is not really a religion but rather a philosophy. However, worldwide evidence of the practice of Buddhism illustrates that it is a religion with a philosophical bent. T. William Hall defines religion as follows, “Reli- gion is the varied, symbolic expression of, and appropriate response to, that which ©2010HartfordSeminary. Published by Blackwell Publishing Ltd., 9600 Garsington Road, Oxford, OX4 2DQ, UK and 350 Main Street, Malden, MA 02148 USA. 177 T M W • V 100 • A/J 2010 people deliberately affirm as being of unrestricted value for them.” With this definition in mind, we can see that Buddhism fits into the category of religion rather than philosophy. There is a long history of relations between Islam and Buddhism. Indeed, the religious encounter between Islam and Buddhism is as old as Islam itself. It was and is an encounter between two totally different religions in terms of their doctrines and worldviews. Yet, there are deep and subtle compatibilities between them when viewed from the perspectives of history and the phenomenology of religion. The first encounter between Islam and ashab¯ al-Bidada, or the Buddhist commu- nity, took place in the middle of the 7th century!! in the regions of East Persia, Transoxiana, Afghanistan and Sindh. Historical evidence suggests that early Muslims extended the Qur’a¯nic category of ahl al-Kita¯b (people of the book, or revealed religion) to include the Hindus and the Buddhists. During the second century of Islam or the eighth century CE, Central Asian Muslims translated many Buddhist works into Arabic. We come across Arabic titles such as Bilawhar wa Bu¯dha¯saf and Kita¯b al-Budd as evidence of Muslims learning about Buddhism. In spite of being aware of the idol-worship of the Buddha, Ibn al-Nadı¯m (d. 995 CE), the author of al-Fihrist, comments that: These people (Buddhists of Khurasan) are the most generous of all the inhabitants of the earth and of all the religionists. This is because their prophet Budhasaf (Bodhisattva)hastaughtthemthatthegreatestsin,whichshouldneverbethought of or committed, is the utterance of ‘No.’ Hence they act upon this advice; they regard the uttering of ‘No’ as an act of Satan. And it is their very religion to banish Satan. There is evidence of Buddhist survival in the succeeding Muslim era of this region (Central Asia), such as the Barmak family of Buddhist monks, who played a powerful administrative role in the early ‘Abba¯sid dynasty. The ‘Abba¯sids ruled from Baghdad during 750–1258 CE, governing most of the Islamic world. The Barmakids controlled the Buddhist monastery of Naw Baha¯r near Balkh in addition to other Iranian monasteries. There was also the continuation of several Buddhist beliefs and practices among the Muslim converts of Central Asia. For example, the Sa¯ma¯nid dynasty, which ruled Persia during the ninth and tenth centuries, invented and modeled the madrasa or Muslim religious schools that were devoted to advanced studies in the Islamic religious sciences along the pattern of the Buddhist schools in eastern Iran. Similar may be the case of the pondoks or pasenterens —theMuslimreligiousseminariesinSoutheastAsia. The Muslim religious scholar and historian Abu¯ Ja‘far Muhammad b. Jarı¯r al-Tabarı¯ (839–923 CE), who was born in A¯mul in Tabaristan¯ , northern! Persia, mentions that Buddhist idols were brought from Ka¯bul, Afghanistan,! to Baghda¯d in the ninth century. It is also reported that Buddhist idols were sold in a Buddhist temple next to the Makh mosque in the market of the city of Bukha¯ra¯ in present Uzbekistan. 178 ©2010HartfordSeminary. I B R B B T Rashı¯d al-Dı¯n Tabıb¯ , also known as Rashı¯d al-Dı¯n Fadl Alla¯h al-Hamadha¯nı¯ (1247–1318 CE), the grand vizier at the¯ Ilkha¯nid court in Persia! and the author of Ja¯mi‘ al-Tawa¯rı¯kh — Compendium of Chronicles or World History, also discussed Buddhism and its features in his compendium, though al-Bı¯ru¯nı¯ did not discuss Buddhism in his Kita¯b al-Hind. The second encounter between Islam and Buddhism took place in South and Southeast Asia beginning around the 12th–16th centuries A.D. In the case of India, there is a common misunderstanding that Islam wiped out Buddhism through conversion and persecution. Regarding this, Islamicist Marshall Hodgson remarks: Probably Buddhism did not yield to Islam so much by direct conversion as by a more insidious route: the sources of recruitment to the relatively unaristocratic Buddhism — for instance, villagers coming to the cities and adopting a new allegiance to accord to their new status — turned now rather to Islam than to an outdated Buddhism. The record of the massacre of one monastery in Bengal, combined with the inherited Christian conception of Muslims as the devotees of the sword has yielded the widely repeated statement that the Muslims violently ‘destroyed’ Buddhism in India. Muslims were not friendly to it, but there is no evidence that they simply killed off all the Buddhists, or even all the monks. It will take much active revision before such assessments of the role of Islam, based largely on unexamined preconceptions, are eliminated even from educated mentalities. The third meeting between Islam and the Hindu-Buddhist civilization took place in Nusantara, the Indo-Malay archipelago, including Thailand, Laos, Cambodia and Vietnam. It was a sort of meeting between the monotheistic, monistic and non-theistic religious traditions. Islam arrived here in its mystic orientation, which was shaped by the Persian and Indian traditions of Sufism. The Muslim individuals who brought Islam first to Indonesia and then Malaysia and southern Thailand in the 12th–15th centuries were Sufi mystics. In religious terms, it was an encounter between the Hindu view of moksha — liberation — through the notion of monism, the Buddhist notion of nirvana —enlightenment—throughtherealizationof sunyata — emptiness — and the Islamic concept of fana¯’ — the passing away of one’s identity through its mergence in Universal being — as presented in the monotheistic pantheism of the Sufis. Gradually there emerged a hybrid culture, particularly in Java and in other parts of Southeast Asia, resulting in an Islam that was mystical, fluid and soft, and aspiritualismthatispeculiartotheregion. Buddhism as a Non-Theistic Religion Humanity has experienced the Ultimate Reality in three ways, i.e., from outside, as in the cases of Abraham, Moses, Jesus, Muhammad and other Semitic prophets; from within, as in the case of the Indian religions! of Hinduism, Jainism and Buddhism; and through a medium, as in the case of the Shamanistic and African religions. In this sense, ©2010HartfordSeminary. 179 T M W • V 100 • A/J 2010 the Buddha encountered the Ultimate Reality from within, and resulted in nirvana — enlightenment — which equals sunyata — nothingness. The Buddhist concept of sunyata is closer to the Abrahamic religious notion of transcendental monotheism. Usually monotheists, i.e., Middle Eastern Jews, Christians and Muslims along with their religious counterparts from Europe, are quick to comment that the Asian religions of Hinduism, Jainism, Taoism and Shinto are polytheistic religions. The reasons for this lies in Middle Eastern monotheism, which condemns any superficial sign of the worship of many deities as constituting polytheism. The root cause of this lies in being unable to distinguish between personal and non-personal views of the Ultimate Reality. Mono- theistic religions view God in personal terms, while non-theistic religions view the Ultimate Reality in two ways: 1) the worship of many devas — gods — at a popular level; and 2) a non-personal Ultimate Reality at the philosophical level. Max Müller defined it as henotheism, i.e., worshipping a single non-personal universal principle called Brahman, which is monistic in nature in relation to the human soul — the Atman — and also accepting of the existence of other deities. “Non-theistic concepts of deity are seen as alternatives to theistic notions regarded as unacceptable on religious, as well as affective and rational grounds.” In Greek, Indian and Chinese religious traditions, theistic and non-theistic notions of deity are not seen as contradictory but are viewed as complementary.
Load more

Recommended publications
  • 1 Changes in Tzu Chi. by Yu-Shuang Yao and Richard Gombrich
    Changes in Tzu Chi. By Yu-Shuang Yao and Richard Gombrich, October 2014. Tzu Chi will soon be fifty years old. Since 2010 it has been the subject of almost 300 graduate theses written in Taiwan, and that number will surely have increased before this paper is published.1 There has been widespread criticism of Tzu Chi for its lack of traditional Buddhist ritual and public observance of Buddhist festivals. Indeed, the movement has generally appeared somewhat austere in its lack of ritual and public spectacle, an austerity very much in the spirit of Tai Xu’s criticism of the Chinese Buddhism of his day. This year, on May 11th, Tzu Chi showed a new face to the world. The Buddha’s birthday (according to the Chinese Buddhist calendar) was celebrated in every branch of Tzu Chi worldwide. In Hualien the Master herself presided over a spectacular celebration involving, we estimate, nearly 2000 participants. These participants included the Tzu Chi nuns, who live in Hualien at the Abode, the movement’s headquarters; they normally lead reclusive lives and are not seen in public; so far as we can tell, this is the first time that they have taken part in any public ceremony. A similar ceremony was held on an even larger scale in Taipei at the Chiang Kai Shek Memorial Hall, and was observed by 300 members of the Buddhist Saṅgha who had been invited from around the world. This is the first time that representatives of other Buddhist movements, let alone ordained members of those movements, have been invited by Tzu Chi.
    [Show full text]
  • A Sacred Celestial Motif: an Introduction to Winged Angels Iconography in Iran
    PEOPLE: International Journal of Social Sciences ISSN 2454-5899 Mazloumi & Nasrollahzadeh, 2017 Volume 3 Issue 2, pp. 682 - 699 Date of Publication: 16th September, 2017 DOI-https://dx.doi.org/10.20319/pijss.2017.32.682699 This paper can be cited as: Mazloumi, Y., & Nasrollahzadeh, C. (2017). A Sacred Celestial Motif: An Introduction to Winged Angels Iconography in Iran. PEOPLE: International Journal of Social Sciences, 3(2), 682-699. This work is licensed under the Creative Commons Attribution-Non-commercial 4.0 International License. To view a copy of this license, visit http://creativecommons.org/licenses/by-nc/4.0/ or send a letter to Creative Commons, PO Box 1866, Mountain View, CA 94042, USA. A SACRED CELESTIAL MOTIF: AN INTRODUCTION TO WINGED ANGELS ICONOGRAPHY IN IRAN Yasaman Nabati Mazloumi M.A in Iranian Studies, Shahid Beheshti University, Daneshjoo Blvd, Velenjak, Street, Tehran, Iran [email protected] Cyrus Nasrollahzadeh Associate Professor, Department of Ancient Iranian Culture and Languages, Institute for Humanities and Cultural Studies, 64th Street, Kurdestan Expressway, Tehran, Iran [email protected] Abstract Through history many motifs have been created and over the centuries, some of them turned into very well-known symbols. One of these motifs is winged angel. This sacred and divine creature which appears in human-shaped, serves intermediaries between the God and people, and during history, indicates legitimating and bestows God-given glory. This article aims to present the results of exploring the historical background of the winged angels in Iran, in order to understand its precise concept; where it comes from and what it resembles.
    [Show full text]
  • Rituals of Islamic Spirituality: a Study of Majlis Dhikr Groups
    Rituals of Islamic Spirituality A STUDY OF MAJLIS DHIKR GROUPS IN EAST JAVA Rituals of Islamic Spirituality A STUDY OF MAJLIS DHIKR GROUPS IN EAST JAVA Arif Zamhari THE AUSTRALIAN NATIONAL UNIVERSITY E P R E S S E P R E S S Published by ANU E Press The Australian National University Canberra ACT 0200, Australia Email: [email protected] This title is also available online at: http://epress.anu.edu.au/islamic_citation.html National Library of Australia Cataloguing-in-Publication entry Author: Zamhari, Arif. Title: Rituals of Islamic spirituality: a study of Majlis Dhikr groups in East Java / Arif Zamhari. ISBN: 9781921666247 (pbk) 9781921666254 (pdf) Series: Islam in Southeast Asia. Notes: Includes bibliographical references. Subjects: Islam--Rituals. Islam Doctrines. Islamic sects--Indonesia--Jawa Timur. Sufism--Indonesia--Jawa Timur. Dewey Number: 297.359598 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying or otherwise, without the prior permission of the publisher. Cover design and layout by ANU E Press Printed by Griffin Press This edition © 2010 ANU E Press Islam in Southeast Asia Series Theses at The Australian National University are assessed by external examiners and students are expected to take into account the advice of their examiners before they submit to the University Library the final versions of their theses. For this series, this final version of the thesis has been used as the basis for publication, taking into account other changesthat the author may have decided to undertake.
    [Show full text]
  • Assessing Preservation Needs: a Self-Survey Guide, by the Northeast Document Conservation Center
    ASSESSING PRESERVATION NEEDS ASSESSING PRESERVATION NEEDS A SELF-SURVEY GUIDE Beth Patkus Northeast Document Conservation Center Andover, Massachusetts 2003 The Institute of Museum and Library Services, a federal agency that fosters innovation, leadership, and a lifetime of learning, supported the publication of this book, Assessing Preservation Needs: A Self-Survey Guide, by the Northeast Document Conservation Center. The National Endowment for the Humanities, an independent grant-making agency of the federal government, provides substantial funding to support field service activities, including publications, at the Northeast Document Conservation Center. Library of Congress Cataloging Number ISBN No. 0-9634685-5-3 Copyright © 2003 by Northeast Document Conservation Center. All rights reserved. No part of this publication may be reproduced or transmitted for commercial purposes in any form or media, or stored by any means in any storage retrieval system, without prior written permission of the Northeast Document Conservation Center, 100 Brickstone Square, Andover, MA 01810. This publication is printed on paper that meets the requirements of American National Standard for Information Sciences—Permanence of Paper for Printed Library Materials, ANSI Z39.48-1992 (R1997). CONTENTS PREFACE ................................................................................................................................. ix INTRODUCTION....................................................................................................................
    [Show full text]
  • An Analytical Study of Āyu and Causes Leading to Its Deterioration and Prosperity in Buddhist Scriptures
    An Analytical Study of Āyu and Causes Leading to Its Deterioration and Prosperity in Buddhist Scriptures H.E. Lyonchen Dasho Tshering Tobgay Honorable Prime Minister of the Kingdom of Bhutan Abstract Bhutan, having been a Vajrayana Buddhist Kingdom since 8th century, has been greatly shaped in the light of governance, culture and lifestyle. The Buddhist infl uence on human development in Bhutan has come from two sources: governance and leaders. The exemplar of a Buddhist monarch is the chakravartin, the universal wheel-turning king, an inspiration among Bhutanese monarchs. The Ten Duties of the King are also applicable to the leaders. A model Buddhist ruler is an agent of Avalokitesvara, the deity of compassion and a leader is expected to possess three qualities, compassion, strength, and knowledge. The ultimate value of governance in Bhutan is happiness instead of material goal such as GDP. Infl uenced by the Buddhist perspective that happiness should be built on wholesome mindful life, the ideals of governance in Bhutan was formulated by the Fourth King as GNH, which is a development framework applied to offi cial plans and programs. Bhutan is launching GNH business certifi cation to be applied to business and corporations. Under the concept of GNH, the ecological integrity has also been highly emphasized. The Lord Buddha’s dharma was ultimately about how human beings ought to live, which has been of direct relevance to human development. The Lord Buddha’s teachings bout behavioral, verbal and mental actions that would lead to happiness and wellbeing is the main basis of human development in Vajrayana Buddhism.
    [Show full text]
  • “The Qur'an and the Modern Self: a Heterotopia,”
    “The Qur’an and the Modern Self: A Heterotopia,” Social Research: An International Quarterly, Volume 85, No. 3, Fall 2018, pp. 557-572. No book has been so vilified in the Christian West, while at the same time remaining so almost completely unread, as the Qur’an. Those who did at least delve into it put it to numerous and contradictory purposes. Churchmen such as Martin Luther cited it as the ultimate heresy. Enlightenment intellectuals such as Thomas Jefferson valued it for its post-pagan monotheism. In the early decades of the twenty-first century it has been libeled as a font of terrorism. Yet it is the scripture of a quarter of humankind. Prominent writers have often engaged with it as a staccato “heterotopia,” one continually constructed and forgotten, since for all its importance, it has never been part of the literary canon. We have come to the book by diverse and winding pathways. Author Al Young, whom Arnold Schwarzenegger as governor appointed California’s poet laureate, spoke of the profound influence on his craft of the music of jazz legend Yusef Lateef, whose performances he used to attend while growing up in Detroit. He wrote, “That he was Muslim intrigued us. Eventually, to understand a little about where Yusef was coming from, I read British Muslim Marmaduke Pickthall’s translation of the Qur’an: The Glorious Koran. And I was moved” (Young 2013). Between the utopia and the dystopia Michel Foucault positioned the heterotopia, a place in- between, juxtaposed to but not part of the world. He mentioned as examples “the garden, brothel, rest home, festival, magic carpet, Muslim baths” and even “Persian gardens” and “the cemetery” (Johnson 2013).
    [Show full text]
  • The Globalization of Chinese Food ANTHROPOLOGY of ASIA SERIES Series Editor: Grant Evans, University Ofhong Kong
    The Globalization of Chinese Food ANTHROPOLOGY OF ASIA SERIES Series Editor: Grant Evans, University ofHong Kong Asia today is one ofthe most dynamic regions ofthe world. The previously predominant image of 'timeless peasants' has given way to the image of fast-paced business people, mass consumerism and high-rise urban conglomerations. Yet much discourse remains entrenched in the polarities of 'East vs. West', 'Tradition vs. Change'. This series hopes to provide a forum for anthropological studies which break with such polarities. It will publish titles dealing with cosmopolitanism, cultural identity, representa­ tions, arts and performance. The complexities of urban Asia, its elites, its political rituals, and its families will also be explored. Dangerous Blood, Refined Souls Death Rituals among the Chinese in Singapore Tong Chee Kiong Folk Art Potters ofJapan Beyond an Anthropology of Aesthetics Brian Moeran Hong Kong The Anthropology of a Chinese Metropolis Edited by Grant Evans and Maria Tam Anthropology and Colonialism in Asia and Oceania Jan van Bremen and Akitoshi Shimizu Japanese Bosses, Chinese Workers Power and Control in a Hong Kong Megastore WOng Heung wah The Legend ofthe Golden Boat Regulation, Trade and Traders in the Borderlands of Laos, Thailand, China and Burma Andrew walker Cultural Crisis and Social Memory Politics of the Past in the Thai World Edited by Shigeharu Tanabe and Charles R Keyes The Globalization of Chinese Food Edited by David Y. H. Wu and Sidney C. H. Cheung The Globalization of Chinese Food Edited by David Y. H. Wu and Sidney C. H. Cheung UNIVERSITY OF HAWAI'I PRESS HONOLULU Editorial Matter © 2002 David Y.
    [Show full text]
  • The Islamic Traditions of Cirebon
    the islamic traditions of cirebon Ibadat and adat among javanese muslims A. G. Muhaimin Department of Anthropology Division of Society and Environment Research School of Pacific and Asian Studies July 1995 Published by ANU E Press The Australian National University Canberra ACT 0200, Australia Email: [email protected] Web: http://epress.anu.edu.au National Library of Australia Cataloguing-in-Publication entry Muhaimin, Abdul Ghoffir. The Islamic traditions of Cirebon : ibadat and adat among Javanese muslims. Bibliography. ISBN 1 920942 30 0 (pbk.) ISBN 1 920942 31 9 (online) 1. Islam - Indonesia - Cirebon - Rituals. 2. Muslims - Indonesia - Cirebon. 3. Rites and ceremonies - Indonesia - Cirebon. I. Title. 297.5095982 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying or otherwise, without the prior permission of the publisher. Cover design by Teresa Prowse Printed by University Printing Services, ANU This edition © 2006 ANU E Press the islamic traditions of cirebon Ibadat and adat among javanese muslims Islam in Southeast Asia Series Theses at The Australian National University are assessed by external examiners and students are expected to take into account the advice of their examiners before they submit to the University Library the final versions of their theses. For this series, this final version of the thesis has been used as the basis for publication, taking into account other changes that the author may have decided to undertake. In some cases, a few minor editorial revisions have made to the work. The acknowledgements in each of these publications provide information on the supervisors of the thesis and those who contributed to its development.
    [Show full text]
  • De Sousa Sinitic MSEA
    THE FAR SOUTHERN SINITIC LANGUAGES AS PART OF MAINLAND SOUTHEAST ASIA (DRAFT: for MPI MSEA workshop. 21st November 2012 version.) Hilário de Sousa ERC project SINOTYPE — École des hautes études en sciences sociales [email protected]; [email protected] Within the Mainland Southeast Asian (MSEA) linguistic area (e.g. Matisoff 2003; Bisang 2006; Enfield 2005, 2011), some languages are said to be in the core of the language area, while others are said to be periphery. In the core are Mon-Khmer languages like Vietnamese and Khmer, and Kra-Dai languages like Lao and Thai. The core languages generally have: – Lexical tonal and/or phonational contrasts (except that most Khmer dialects lost their phonational contrasts; languages which are primarily tonal often have five or more tonemes); – Analytic morphological profile with many sesquisyllabic or monosyllabic words; – Strong left-headedness, including prepositions and SVO word order. The Sino-Tibetan languages, like Burmese and Mandarin, are said to be periphery to the MSEA linguistic area. The periphery languages have fewer traits that are typical to MSEA. For instance, Burmese is SOV and right-headed in general, but it has some left-headed traits like post-nominal adjectives (‘stative verbs’) and numerals. Mandarin is SVO and has prepositions, but it is otherwise strongly right-headed. These two languages also have fewer lexical tones. This paper aims at discussing some of the phonological and word order typological traits amongst the Sinitic languages, and comparing them with the MSEA typological canon. While none of the Sinitic languages could be considered to be in the core of the MSEA language area, the Far Southern Sinitic languages, namely Yuè, Pínghuà, the Sinitic dialects of Hǎinán and Léizhōu, and perhaps also Hakka in Guǎngdōng (largely corresponding to Chappell (2012, in press)’s ‘Southern Zone’) are less ‘fringe’ than the other Sinitic languages from the point of view of the MSEA linguistic area.
    [Show full text]
  • JCAC33 Boruvka
    The Development of Foxing Stains on Samples of Book Paper after Accelerated Ageing Natalie Boruvka Journal of the Canadian Association for Conservation (J. CAC), Volume 33 © Canadian Association for Conservation, 2008 This article: © Natalie Boruvka, 2008. Reproduced with the permission of Natalie Boruvka. J.CAC is a peer reviewed journal published annually by the Canadian Association for Conservation of Cultural Property (CAC), PO Box 87028, 332 Bank Street, Ottawa, Ontario K2P 1X0, Canada; Tel.: (613) 231-3977; Fax: (613) 231- 4406; E-mail: [email protected]; Web site: http://www.cac-accr.ca/. The views expressed in this publication are those of the individual authors, and are not necessarily those of the editors or of CAC. Journal de l'Association canadienne pour la conservation et la restauration (J. ACCR), Volume 33 © l'Association canadienne pour la conservation et la restauration, 2008 Cet article : © Natalie Boruvka, 2008. Reproduit avec la permission de Natalie Boruvka. Le J.ACCR est un journal révisé par des pairs qui est publié annuellement par l'Association canadienne pour la conservation et la restauration des biens culturels (ACCR), BP 87028, 332, rue Bank, Ottawa (Ontario) K2P 1X0, Canada; Téléphone : (613) 231-3977; Télécopieur : (613) 231-4406; Adresse électronique : [email protected]; Site Web : http://www.cac-accr.ca. Les opinions exprimées dans la présente publication sont celles des auteurs et ne reflètent pas nécessairement celles de la rédaction ou de l'ACCR. 38 The Development of Foxing Stains on Samples of Book Paper after Accelerated Ageing Natalie Boruvka Queen's University, Art Conservation Program, 15 Bader Lane, Kingston, ON K7L 3N6, Canada; [email protected] The term foxing is used to describe red-brown spots that develop on some paper objects over time.
    [Show full text]
  • Theravada Buddhism and Dai Identity in Jinghong, Xishuangbanna James Granderson SIT Study Abroad
    SIT Graduate Institute/SIT Study Abroad SIT Digital Collections Independent Study Project (ISP) Collection SIT Study Abroad Spring 2015 Theravada Buddhism and Dai Identity in Jinghong, Xishuangbanna James Granderson SIT Study Abroad Follow this and additional works at: https://digitalcollections.sit.edu/isp_collection Part of the Chinese Studies Commons, Community-Based Research Commons, Family, Life Course, and Society Commons, Religious Thought, Theology and Philosophy of Religion Commons, and the Sociology of Culture Commons Recommended Citation Granderson, James, "Theravada Buddhism and Dai Identity in Jinghong, Xishuangbanna" (2015). Independent Study Project (ISP) Collection. 2070. https://digitalcollections.sit.edu/isp_collection/2070 This Unpublished Paper is brought to you for free and open access by the SIT Study Abroad at SIT Digital Collections. It has been accepted for inclusion in Independent Study Project (ISP) Collection by an authorized administrator of SIT Digital Collections. For more information, please contact [email protected]. Theravada Buddhism and Dai Identity in Jinghong, Xishuangbanna Granderson, James Academic Director: Lu, Yuan Project Advisors:Fu Tao, Michaeland Liu Shuang, Julia (Field Advisors), Li, Jing (Home Institution Advisor) Gettysburg College Anthropology and Chinese Studies China, Yunnan, Xishuangbanna, Jinghong Submitted in partial fulfillment of the requirements for China: Language, Cultures and Ethnic Minorities, SIT Study Abroad, Spring 2015 I Abstract This ethnographic field project focused upon the relationship between the urban Jinghong and surrounding rural Dai population of lay people, as well as a few individuals from other ethnic groups, and Theravada Buddhism. Specifically, I observed how Buddhism manifests itself in daily urban life, the relationship between Theravada monastics in city and rural temples and common people in daily life, as well as important events wherelay people and monastics interacted with one another.
    [Show full text]
  • The Tulku System in Tibetan Buddhism: Its Reliability, Orthodoxy and Social Impacts
    The Tulku System in Tibetan Buddhism: Its Reliability, Orthodoxy and Social Impacts By Ramin Etesami A thesis submitted to the graduate school in partial fulfilment of the requirements for the degree of Master of Arts at the International Buddhist College, Thailand March, 20 Abstract The Tulku institution is a unique characteristic of Tibetan Buddhism with a central role in this tradition, to the extent that it is present in almost every aspect of Tibet’s culture and tradition. However, despite this central role and the scope and diversity of the socio-religious aspects of the institution, only a few studies have so far been conducted to shed light on it. On the other hand, an aura of sacredness; distorted pictures projected by the media and film industries;political propaganda and misinformation; and tendencies to follow a pattern of cult behavior; have made the Tulku institution a highly controversial topic for research; and consequently, an objective study of the institution based on a critical approach is difficult. The current research is an attempt to comprehensively examine different dimensions of the Tulku tradition with an emphasis on the issue of its orthodoxy with respect to the core doctrines of Buddhism and the social implications of the practice. In this research, extreme caution has been practiced to firstly, avoid any kind of bias rooted in faith and belief; and secondly, to follow a scientific methodology in reviewing evidence and scriptures related to the research topic. Through a comprehensive study of historical accounts, core Buddhist texts and hagiographic literature, this study has found that while the basic Buddhist doctrines allow the possibility for a Buddhist teacher or an advanced practitioner to “return back to accomplish his tasks, the lack of any historical precedence which can be viewed as a typical example of the practice in early Buddhism makes the issue of its orthodoxy equivocal and relative.
    [Show full text]